especial manner by the name "Lord;" for we shall never see one without the other. Christ prays for us, that we may be where he is, to behold his glory, John xvii, 24; but this we cannot do without seeing God also, or the eternal glory of God in him. This sight of God and Christ, which is intellectual, not corporeal; finite, not absolutely comprehensive of the divine essence; is the sum of our future blessedness. And the necessity of it depends both on an eternal, unchangeable, divine constitution God having enacted it, as an eternal law, that holiness shall be the way of attaining and coming to blessedness and on its being a due preparation for it; the soul being by holiness made meet and fit to come to the sight of the Lord, Col. i, 12, 13. And therefore (8 xwpis, qua destitutus) without which; of which whoever is destitue, in whom this holiness is not, he shall never see the Lord.

§5. Whence observe:

i. A frame and disposition of seeking peace with all men, by the means before laid down, is eminently suited to the doctrine and grace of the gospel. It is a great ornament to our profession, and a great comfort and support to ourselves in our sufferings. For when we have the testimony of our consciences, that we have sincerely sought peace with all men, it will not only make us rest satisfied in what they unjustly do to us; but give us a triumph over them in our minds, in that we have complied with the will of God therein.

2. They are much mistaken who hope to see Christ hereafter in glory and live and die here in an unholy state. No privilege, no gift, no church office or power, will give admission to this state.

3. If this doctrine be true, that "without holiness no man shall see the Lord," the case will be hard at last,

and the dissappointment dreadful, with a multitude of professors, especially those popes, cardinals, and prelates, who pretend that they have the opening of the door into his presence committed to them.

4. We may follow peace with men, and not attain it; but if we follow holiness, we shall assuredly see the Lord.

5. The same means are to be used for securing our present perseverance, and our future blessedness,—— "holiness."

VERSE 15.

Looking diligently lest any man fail of the grace of God, lest any root of bitterness springing up trouble you, and thereby many be defiled.

$1. Connexion. 2. Explanation of the caution and warning. §s. Taken from Moses. 4. The dangerous consequence of neglecting the caution. $5, 6. Observations.

§1. FROM a prescription of necessary duties, the apostle proceedeth to give caution and warning against sundry sins and evils that are contrary to them, and such as, if admitted, would prove ruinous to their profession, particularly in reference to our work and duty towards others. And the apostle would have us (obstare principiis) to hinder the entrance of this evil, and so effectually to prevent its progress.

§2. "Looking diligently," respects both the common charitative duty of all believers as they are called to it by occasions and circumstances, as also an especial institution of Christ, to be observed in his church. The Lord Christ hath ordained, that the members of the same church and society should mutually watch over one another, and the whole body over all the members to their mutual edification. And that the

practice of it is now so much lost, is the shame and almost the ruin of Christianity.

The first evil to be obviated by this church inspection is, "failing of the grace of God;" God's favor and acceptance in Christ, as proposed and declared by the gospel; all spiritual mercies and privileges in adoption, justification, sanctification, and consolation. This grace, men, under all their profession of the gospel, may fail of. The word (urlepew) to fail, signifies sometimes to want or be deficient in any kind, Matt. xix, 20; sometimes to come behind, 1 Cor. i, 7; sometimes to be destitute, Heb. xi, 37; sometimes to come short of, as Rom. iii, 23; Heb. iv, 1; but no where signifies to fall from: so that the inquiries of men about falling from grace, as to these words, are impertinent. Wherefore, to "fail of grace," is to come short of it, not to obtain it, though we seem to be in the way thereto. So also to "fall from grace," Gal. v, 4; is, not to obtain justification by the faith of Christ.

§3. "Lest any root of bitterness springing up trouble you." All agree that the apostle hath respect to the words of Moses, Deut. xxix, 18. "Lest there should be among you a root that beareth gall and wormwood." Gall was a poisonous weed in the eastern countries, and the name is often applied to poisonous and destructive sins, Amos vi, 12; Deut. xxxii, 32.

Now it is evident that in the words of Moses, persons inclining to apostasy and departure from God are intended. So the foregoing words make it manifest; "Lest there should be among you a man or woman, or family, or tribe, whose heart turneth away from the Lord our God, to go and serve the gods of these nations;" that is, lest there should be among you a root that beareth gall or wormwood; be it one or more, man or woman, family, or tribe, that is thus affected,

it is a root of bitterness among you. Hence it is evident the apostle intendeth not any evil in the abstract, any heresy or sin; but persons guilty of this evil, whose hearts are inclined to apostasy from the gospel, either into Judaism, or sensuality of life.

It may be called a "root," because the beginning of it is hidden in the hearts of men, where it cannot be discovered; and because from this evil heart of unbelief, the whole evil of apostasy proceeds, as fruit upon its proper root. And it is called a "root of bitterness," because of its poisonous qualities. Generally when men's hearts are inclined to apostasy, they conceal it for a season like a root in the earth; but as they have opportunity they begin to discover what is within; commonly by the neglect of the church assemblies and duties, chap. x, 24, 25. Thence they proceed to perverse disputings, and contention against the truth, 1 Tim. vi, 5; and so go on to manifest themselves in practices, as occasions are administered. This "root" will not always lie covered this evil heart will manifest itself; which is the "springing up" here intended.

(Evoxyn) "trouble you," by bringing things into disorder, tumult and confusion. A trouble of sorrow and grief for the sin and eternal ruin of those who have been united with them in the same gospel society When those in whom this root is, are either confident or numerous, they will trouble the church, disorer it, and cast things into confusion, by wrangling disputes, speaking perverse things, endeavoring to draw disciples to corrupt and deceive, as is the manner of all apostates. They also "trouble" the church by bringing an evil report upon it for divisions, contentions, and instability.

§4. "And thereby many be defiled;" thereby, by this root so springing up and bearing this fruit of trouble.

A dangerous thing it is to have such things fall out in churches, that there be amongst them a man or woman, few or more, than on any pretences incline to a departure from the truth of the gospel. It seldom stops with themselves. Through ignorance, negligence, darkness, but especially the want of experiencing the power of gospel truth, professors are easily imposed on by them, and thereby many are defiled.

There is no impropriety in saying they are defiled by a "root springing up;" for the apostle doth not speak of the manner of its operation, but of the effect it produceth; and this is, that men who have been cleansed by baptism, and the profession of the truth, should be again contaminated with abominable errors, or filthy lusts, 2 Pet. ii, 18-22.

$5. Observe hence,

1. The grace, love, and good will of God, in the adoption, justification, sanctification, and glorification of believers is proposed to all in the gospel, as what may be infallibly attained in the due use of appointed means sincere faith in Christ Jesus.

2. The outward profession of the gospel, and the enjoyment of its privileges, will not of themselves instate any man in the grace of God, or an assured interest therein.

3. There is no man, who, under the profession of the gospel comes short of obtaining the grace and favor of God, but it is by reason of his own sin. The proposal of it, on the terms expressed in the gospel, is sure, and none shall ever fail of it, who embrace it on these terms. This is included in the word which hath a charge on it, of a sinful deficiency in seeking after this grace.

4. Negligence and sloth, missing of opportunities, and love of sin, all proceeding from unbelief, are the